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The Sudanese Civil War - the Effect of Arabisation and Islamisation

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The Sudanese Civil War - the Effect of Arabisation and Islamisation Research and Science Today No. 2(12)/2016 International Relations THE SUDANESE CIVIL WAR - THE EFFECT OF ARABISATION AND ISLAMISATION Paul DUTA1 Roxelana UNGUREANU2 ABSTRACT: SUDAN IS NOT AN ARAB ETHNIC EVEN IF THE ARAB CIVILIZATION IS FUNDAMENTAL IN THIS STATE, SUDANESE BEING CONSIDERED AFRICANS OF DIFFERENT ETHNIC ORIGINS. THE PROCESS OF ISLAMISATION OF EGYPT HAS IGNORED SUDAN, BEING RECORDED ONLY OCCASIONAL RAIDS IN THE SUDAN OVER MORE THAN THE TURN OF THE MILLENNIUM WHAT HAS ATTRACTED THE EMBLEM OF THE BORDER OF ISLAM (TURABI USES THE WORDS “FRONTIER ZONE ARABS”). THE TRANSFORMATION OF SUDAN IN A SPACE OF ARAB CIVILIZATION HAS NOT BEEN CARRIED OUT BY MILITARY CONQUEST BUT BY TRADE AND ARAB MISSIONARIES WHICH BANISH CHRISTIAN INFLUENCES, ARABISATION ESTABLISHED ITSELF THOUGH ISLAM (TWO THIRDS OF THE POPULATIONS) AND RABA LANGUAGE (HALF OF THE POPULATION). THE PROSPECTS OF IRRECONCILABLE ISLAMIC ON THE STATE THE SUDANESE OF TABANI AND KUTJOK REFLECTS THE GRAVITY OF THE CONTRADICTIONS WHICH IT CONTAINS THE FOUNDATIONS OF THIS STATE. THE POPULATION IN THE SOUTH OF THE COUNTRY COULD ACCEPT A FEDERALIZATION, BUT THE LEADERSHIP OF THE ISLAMIC POLICY IN THE NORTH WOULD NOT BE ACCEPTED LOSS OF POWER; THE POLITICAL ELITE IN THE SOUTH OF THE COUNTRY STILL PRESSED FOR THE SECESSION. FROM THE PERSPECTIVE OF THE STATE UNITY, THE CIVIL WAR BETWEEN THE ELITE OF THE NORTH AND THE MINORITY POPULATIONS OF SOUTH AFRICA (NILE MINORITY DINKA, NUER MINORITY OF BAHR AL-GHAZAL, MINORITIES IN THE AREA OF THE UPPER NILE AND THE EQUATOR) IS POWERED BY THE UNFAIRNESS OF THE REDISTRIBUTION AND MONOPOLISE RESOURCES AFTER OBTAINING INDEPENDENCE. THE SITUATION BECOMES EVEN MORE COMPLICATED WITH THE DISCOVERY OF THE RESOURCES OF THE OIL IN THE SOUTH. EXPORTS OF PETROLEUM WITHOUT SUBSTANTIAL REVENUES AND LINES FOR THE TRANSPORT OF OIL ARE THE PRIORITY FOR THE GOVERNMENT AND THE TARGETS FOR THE SPLA. KEY WORDS: SUDAN, RELIGIOUS EXTREMISM, ISLAMIC RADICALISM, EAST AFRICA, GOVERNMENT, ISLAMIC LAW 1 Romanian Diplomatic Institute, email: [email protected]. 2 Open University, London, email: [email protected] 50 November 2016 Sudan is a true kaleidoscope of ethnic, linguistic on a background of Arab culture and civilization specific black Africa; on the territory of this Member State more than a hundred languages are spoken, a stunning diversity.3 To achieve a cohesion of the area of a variety rarely encountered resorted to Islam as a factor of unification of the structure of the state and to a tendency of Islamisation within the meaning to create a nation.4 HISTORICAL REFERENCES In the year 23 B.C., Nubia is invaded by the Romans, under the leadership of the emperor Gaius Petronius and large part of the country is annexed to the Roman Empire under the name of Dodecashoenus. In the year 350 D.C., the United Christian Aksum of Ethiopia is formed, resulting from the conversion of the majority of the population to Christianity, because in the late sixth century D.C. to form the other three kingdoms Christian faith. The most powerful of these is Mqura, which has the capital in Dongola, and which continues its existence until the beginning of the 14th century, the period which is destroyed by an invasion of Egyptians Mamluks. Starting with the XVI century it is noticed a significant increase in the Ottoman influence in the area, which leads to an increasingly stronger affirmation of the Islamic religion in these territories. Almost at the same time, the population of Black Muslim, known as and Fung or Funj, develops its own identity in the form of a sultanate with its capital at Sannar. This city becomes, subsequently, one of the largest Islamic cultural centres from that period, but at the beginning of the nineteenth century the Funj’s power drops dramatically. Internal disputes between the main leaders make this sultanate easy prey for Egyptians invaders, who are also a province of the Ottoman Empire. In 1820, after the invasion of the Turkish-Egyptian Sudan becomes although late, part of the Islamic world fever, with Sufi predominance specifics and connections of religion with politics. Support by the British administration of the orientation of the Islamic orthodox and Mahdism suppression (Sayyid 'Abd al-Rahman al-Mahdi - Ansar) and Sufi orders Sayyid 'Ali al- Mirghani - Khatmiyya Sufi has created the fight for a sectarian nationalism Sudanese; politically, the Mahdism cult is represented by the Umma Party while the Khatmiyya Sufi tariqas the Unionist Party. While the Muslim Brotherhood does not have a major political influence, the Sundanese communists in the absence of a secular party develop an Islamic conception covering the sectarian parties through a policy of national reconciliation. 5 Islam has been introduced in Sudan by several religious orders, each with their own interpretations and dogmas, being able to talk about different sects (tariqa), the Muslim Brotherhood corresponding the schools of Muslim thinking. Each Muslim cult has its own structure, leader, space and after independence from Anglo-Egyptian condominium it has its own political party. The multitude of sects and the differences between them do not permit to speak of a Muslim community; over time, the differences between these sects have generated conflicts, 3 The study is built on the skeleton of the material on Sudan from Paul Duta and others, South - an economic target? Sibiu: Media Techno, 2009, pp. 258-277. 4 Viorst Milton, “War; he; Problems; Political systems; Political power; Minority & ethnic groups; Culture; Islam; Government,” Foreign Affairs, 74/3, 1995, pp. 14-28. 5 Condominium Anglo-Egyptian (1898-1956) removes Mahdista leadership (1885-1898), the period in which the Islamic orders shall make connections with political parties. See Simon Rachel, “Politics and Islam in Contemporary Sudan,” Domes , 7/4, 1998, University of Wisconsin-Milwaukee, pp. 32-39. 51 Research and Science Today No. 2(12)/2016 fighting against each other allowing the British and Egyptians to successfully apply the adage “divide at impera.”6 In 1882, Egypt wins a big victory and becomes independent of the Ottoman tutelage and Nubia once again becomes an Egyptian Province, known under the name of the Egyptian Sudan. The Egypt’s domination over Sudan has lasted for more than half a century. In 1885, the movement of the Mahdista which started in 1880 conquer Khartoum,7 which has meant a total victory against the Egyptian army. After 60 years Egyptian occupation of the Sudan, Mahdi removes the colonial administration primarily interested in the trade with slaves, in their great majority Muslims to be sold in the Arab world (despite the fact that it criticised by not banned by the Koran); Sudanese historical memory keeps memories about the horrors of slavery practice against this populations).8 The Administration of the British colonial divides the Sudan into three provinces into an integrating vision aiming to enclose their colonies in East Africa,9 substituting the Arabs official with Black official and forbidding access to the south to the Northern population, promoting Christianity and revitalising African tribal culture. The Mahdist Revolution against the British and the Egyptians (1885-1898) gives the start of birth of Sudanese national conscience and influence of the Muslim Brotherhood - what appears in Egypt (1920) toward a membership to the local Muslim community supported by the Muslim Brotherhood of the Sudan (1940), best represented by the creation of a political party which wins the elections (1960).10 In 1899, the Egyptian and British Governments signed an agreement that prefigures the common rule in the Sudan.11 Application of a radical Islamism in both the leadership of the state and asocial life, especially because the penetration of Islam in this Member State it is done after the Islam had several Member African states in the north and Western Europe, as a result of the British colonial leadership (1898-1956) and of the nature of the post-independence political forces.12 In 1953, the two governments signed an agreement which allows for a transitional period of three years for achieving independence of the Sudan. Thus, at the end of the same year, the first elections are held and the first wholly Sudanese Government is installed in 1954, thus giving birth of the Republic of Sudan. 6 Daly Martin W. and Peter M. Holt, History of the Sudan: From the Coming Islam to the present day, London: Weidenfeld &Nicolson 1971. 7 A military leader local, Mohammed Ahmad (1844-1885), figure Muslim traditional chosen by Allah to lead “Jihad” for the defense of Islam, and clean the whole world of devil, meet the forces of resistance under the name of Alkaleefa Abdulahi At-Taataishi and proclaim the Mahdi. 8 Hodgkin lymphomas Thomas, “Mahdisme, messianisme et marxisme dance them africaine contexts,” Presence Africaine , Vol. 22. No. 1, 1969, pp. 128-153. 9 Closed door policy. 10 Thomas Hodgkin lymphomas, op. cit., p.151-153; Susan Wolf, The Muslim Brotherhood in the Sudan, Hamburg: Unveroffentlichte Magisterarbeit, Hamburg Universitat streets, 1990, pp.7-10; Roland Marchal, “Soudan verse une recomposition du champ politique,” Revue provides its du Monde Muslim et from Fiorita , No. 81-82, 1998, pp. 109. 11 In 2 September 1898,'s forces Kitchener shall obtain a crashing victory in the battle of Karari-Omdurman. This battle is the end of an era in the history of the Sudan and the beginning of another us. Member Mahdist is upside down and starts was “possession policy.” “Agreement Anglo-Egyptian of tenure Common” finds the British control on the Sudan which is maintained until in 1950, despite the increasing demands of the goddess on its withdrawal from the area. These claims are supplied by some political groups which favors the attempt to give the Sudanese people the chance to govern themselves.
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